ravi kumar - ramayan around the world (2007, 47 oldal).pdf

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Ramayan_Around_The_World - 1 - 11/18/2007

Ramayan Around The WorldRavi Kumar

[email protected],

ContentsAcknowledgement.......................................................................................................2

The Timeless Tale .......................................................................................................2The Universal Relevance of Ramayan .........................................................................2

Ramayan Scriptures in South East Asian Languages....................................................5Ramayana in the West .................................................................................................6

Ramayan in Islamic Countries .....................................................................................7Ramayan in Indonesia Islam is our Religion but Ramayan is our Culture..............7

Indonesia Ramayan Presented in Open Air Theatres ................................................ 9Ramayan in Malaysia We Rule in the name of Rams Paduka............................. 10

Ramayan among the Muslims of Philippines..........................................................11

Persian And Arabic Ramayan ................................................................................11The Borderless Appeal of Ramayan.......................................................................13Influence of Ramayan in Asian Countries..................................................................16

Influence of Ramayan in Cambodia .......................................................................17Influence of Ramayan in Thailand .........................................................................18

Ramayana the National Epic of Thailand ...............................................................19Influence of Ramayan in Burma ............................................................................19

Influence of Ramayan in Laos, ..............................................................................21Wayang Kulit or South East Asian Puppet Shows..................................................21

Ramayan in Vietnam, ............................................................................................23Sino Ramayana...................................................................................................... 23

Ramayan in Japan..................................................................................................25Award Winning Animated Ramayan......................................................................26

Japanese Interest in Ramayan ................................................................................28Ramayan in Mongolia, Tibet, Korea, Siberia,........................................................28

Sri Lanka and Nepal ..............................................................................................29Ramayan in Bharat ....................................................................................................29

Indian Contemporary versions ...............................................................................30Ramayana landmarks.............................................................................................30

The Popularity of Ramayana..................................................................................31Ram Nawami Celebrations of People of Indian Origin...........................................32

International Ramayana Conferences.........................................................................32Epic Expressions .......................................................................................................32

Modern Ram Setus ....................................................................................................33Annextures ................................................................................................................35

Appendix 1 Important Ramayan Names Depending on the Versions ................ 35Appendix 2 Why Lord Ram will not appear now .............................................40

Appendix - 3 Significance of Easter to Indians...................................................41Appendix 4, Pre-Christian Pagan origins of Chritmas and Easter Festivals.......43

About the author........................................................................................................47

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Acknowledgement

This article is based numerous emails received, several articles posted on websites,

information available on Britannica Encyclopedia and on Microsoft Encarta and on mypersonal experiences during my numerous travels in South East Asia.

Ravi Kumar

The Timeless Tale

So long as the sun and moon shine, the mountains and therivers exist, the epic poem Ramayan (The Way of Ram) and the nameof Lord Ram shall inspire the world.

The epic Ramayan originated in ancient India, where the greatpoet and sage Maharishi Valmiki wrote it in Tretayug. Epic poet Valmikiis called the Adhya Kavi or the first poet of mankind. Sage Valmikihimself was a witness to the events in Ramayan. He gave shelter todeserted Sita Devi and personally raised Lav and Kush the sons of LordRam and Sita Devi in his hermitage (Ashram). He taught the childrenthe story of their father Ram. During the coming centuries, this epichas been re-written in several versions throughout the Asian continentand the Indian sub-continent.

The Universal Relevance of Ramayan

Ramanama is for the pure in heart and for those whowant to attain purity and remain pure. Mahatma Gandhi.

The number of literary works available to us in all languagesfrom different societies is infinite. So, it looks almost impossible tochoose a literary work that can be relevant to all people at all times.Valmikis Ramayan is one of the rare literary masterpieces that are

eternally relevant and useful. The various types of situations depictedin Ramayana are very similar to those that commonly occur in ourlives and hence relevant to all mankind. It describes the ninesentiments (rasas) as follows: Love between Sita and Rama; Valor inbreaking the Shivas bow while putting the string; Pathos onKakasura when he surrendered; Marvel in building the bridge forocean; Humor when Shoorpanakha approached Rama; Terror and




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Disgust in the battlefield; Fury while slaying RavaNa; Peace ininteraction with sages. It only shows its eternal relevance. It is ourexperience even in our times that Ramayana captured the attention ofthe people through TV serial, the modern communication media.

The epic Ramayan written in Bharat traveled to South East Asiamore than one thousand years before. The Khmer of Cambodia hadReamker and the Thais of Thailand had the Ramakien. Indonesians,Malays, Vietnamese, Chinese, Koreans, Japanese, Mongols, Siberians,Tibetans, Burmese, Sri Lankans, Nepalese, Pakistanis, the ancientTurks, Arabs and the Persians too had their own versions of Ramayan.The Ramayana story was recomposed as Yama Watthu in Myanmar.

The capital of early Thailand was called Ayutthaya, possiblynamed after Sri Rams capital of Ayodhya. Another ancient city inThailand is Lavpuri named after Rams son Lav. The Royal king inThailand is called Bhumipal Athulyatej, Rama IX. The country Laos isnamed after Rams son Lav. Burma is named after Lord Brahma andthe old name for Vietnam is Champa. Singapore is called the lion cityfrom its Sanskrit origin. The capital city of Brunei is Bandar SriBhagwan and that of Indonesia is Jaya Karta the city of Victory.

The Thai kingdom of Ayutthaya, was sacked and destroyed byinvading armies from Myanmar in the 18th century, resulting in theloss of literary works. When a new capital was established at Bangkokshortly after, one of the first tasks of King Rama I, who took on the

name of the hero of the epic, was to have the lost Ramakian composedagain. A painted representation of the Ramakien is displayed atBangkok's Wat Phra Kaew, and many of the statues there depictcharacters from it. Thai kick boxing which is based on the militaryskills of Vali and Sugreeva is now an event in International Olympics.

The story in Myanmar does share some features with the Thaiversion due to the conquest, but there are important differences,notably the absence of a Buddhist tone to the epic in spite of the factthat most people in Myanmar are followers of Buddhism.

Thailand, Burma, Laos, Cambodia are considered TheravadaBuddhist societies. The Brahman mythology derived from Ramayanserve to provide their legends with a creation myth, as well asrepresentations for the spirits that both help and hinder humans ontheir way to enlightenment, as well as a balance to the superstitionsderived from Chinese animism.




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The ministers in Malaysia take oath of office in the name of LordRams Paduka Urusan Seri Paduka and the agong or royal presidenttakes oath of office in the name of the dust of Rams Paduka UrusanSeri Paduka Dhuli. Even if a masjid has to be built in Malaysia, thegovernment orders are issued in the name of Urusan Seri Paduka.

Despite Islams ban on theater and dance, the performing artsbased on Ramayan and Mahabharat survived in Malaysia andIndonesia. In Indonesia, the worlds largest Islamic nation, Ramayanaand Mahabharata are compulsory subjects in most of the universities.Indonesians take pride in saying Islam is our Religion butRamayan is our Culture.

This story consciously and unconsciously, through puppet shows,art, temples, stage shows, etc., continues to exert its influence in allthese Asian societies. The role of Sri Hanuman is also beyondcomparison in all these versions. All across India, temples dedicated toSri Hanuman far out-number those of Rama or any other character. InThailand, tattoos or images of Sri Hanuman worn on their bodiesbestow strength, courage, endurance and protection against pain.

The Southeast Asian Games in 1997 used Sri Hanuman as

its mascot. He is a popular figure or diety in all these countries.Hanuman or Hanumat or Aanjaneya or Anjata or Maruti is known bydifferent names in these countries: Hanoman in Balinese, Anoman andSenggana in Javanese, Haliman in Karbi, Anjat or Anujit in Khmer,

Hanmone(e), Hulahman, Hunahman, Huonahman, Huorahman in Lao,Haduman, Hanuman Kera Putih, Kera Kechil Imam Tergangga,Pahlawan Udara, Shah Numan in Malay, Laksamana (yes, and Laxmanis known as Mangawarna) in Maranao, Hanumant in Sinhalese,Anuman in Tamil, Anchat or Wanon in Thai and Hanumandha orHanumanta in Tibetan.

From 1967 to 1979 Cambodia was waging bitter guerrilla andcivil wars. About 1.7 million Cambodians, or about 20 percent of thepopulation, were worked, starved, or beaten to death under Pol Potsregime. Yet the Ramayan tradition managed to survive under the most

terrible conditions in Cambodia, proof of its strong and lasting appeal.

Throughout the tumultuous centuries, and especially more inrecent history when nations in the region struggled to becomeindependent and modern entities, Ramayana has survived. It haswithstood time and distance by adapting to religious change, politicalcrises, social upheaval, and modernization. The eternal epic provides




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guidance for coping with change. For many Asian cultures, it has beenmore than just a story, and a very good one.

Ramayana and Mahabharata the two ancient Sanskrit epics ofIndia exerted a profound impact upon the cultures of South East Asia

and have played no small role in the Indianisation of the major portionof that region. Out of ASEAN TEN at least seven nations Myanmar,Laos, Cambodia, Thailand, Malaysia, Brunei and Indonesia havereceived the influence of Hindu culture since the early days of Indiancontacts.

Ramayan Scriptures in South East Asian Languages

Many Asian cultures have adapted the Ramayana, resulting inother national epics. Kakawin Rmyaa is an old Javanese renderingof the Sanskrit Ramayana from ninth century Indonesia. It is a faithfulrendering of the Hindu epic with very little variation. Serat Rama isanother Indonesian version.

The Khmer (Cambodian) Reamker is quite distinct from the OldJavanese Hindu literary tradition. The Khmer probably received theepic through southern Indian sources, for it also differs from northernnarratives. In Indian mythology, Vishnu incarnates as Rama (7thavatar) and later as Buddha (9th avatar), thus enabling the previouslyHindu Khmers to continue accepting the epic and spreading it

wherever their vast empire reached. Numerous bas-reliefs of the epicat the 10th century Banteasy Srei temple and 12th century Angkor Wattemple are proof of this Hindu-Buddhist syncretism. With the Thaidestruction of Angkor during the 14th century, what the Khmers lostthe Thais continued as Ramakian. The Khmer version was recomposedin two parts during the 16th or 17th century and 18th or 19th century,probably based on indigenous folk narratives along with Thaitraditions.

Thailand's popular national epic is Ramakien derived from theHindu epic. In Ramakien, Sita is the daughter of Ravana andMandodari (T'os'akanth (=Dasakanth) and Mont'o). Vibhisana (P'ip'ek),the astrologer brother of Ravana, predicts calamity from the horoscopeof Sita. So Ravana has her thrown into the waters, who, later, ispicked by Janaka (Janok). While the main story is identical to that ofthe Ramayana, many other aspects were transposed into a Thaicontext, such as the clothes, weapons, topography, and elements ofnature, which are described as being Thai in style. It has an expanded




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role for Hanuman. Ramakien can be seen in an elaborate illustration atthe Wat Phra Kaew temple in Bangkok, a must see for any foreignvisitor.

Phra Lak Phra Lam is a Lao language version, whose title comes

from Lakshmana and Rama. The story of Lakshmana and Rama is toldas the previous life of the Buddha. In Hikayat Seri Rama of Malaysia,Dasharatha is the great-grandson of the Prophet Adam. Ravanareceives boons from Allah instead of Brahma.

Other Southeast Asian adaptations include Ramakavaca of Bali(Indonesia), Maradia Lawana and Darangen of the Philippines, and theReamker of Cambodia. Aspects of the Chinese epic Journey to theWest were also inspired by the Ramayana, particularly the characterSun Wukong, who is believed to have been based on Hanuman.

According to the late U Thein Han a noted authority on Myanmarculture and literature, there are nine literary pieces found in the line ofdevelopment in Myanmar versions of the Rama story, three in proseare (i) Rama Watthu (17th century), (ii) Maha Rama (late 18th orearly 19th century) and (iii) Rama Thonmyo (1904); three in versenamely (i) Rama Thagyin (1775) (ii) Rama Yagan (1784) and (iii)Alaung Rama Thagyin (1905); three in drama such as (i) Thiri Rama(late 18th or early 19th century), (ii) Pontaw Rama, Pt.I (1880) and(iii) Pontaw Rama and Lakkhhana, Pt.I ( 1910 ).

It is impossible to keep count of Ramakathas.

Ramayana in the West

Hinduism is fast influencing the modern western world in theform of yoga, Bhagwad Gita, vegetarianism, Ayurveda and Sanskrit. Inthe ancient past too Hinduism influenced pre Greek and pre RomanEtruscan civilization. Wall frescoes and terracotta portraits of 700 BCshow scenes from Ramayana. Extensive practice of divination,concepts like God permeates entire universe, cremating the dead,medicine, mathematics, grammar and Aesop tales were due to Hinduinfluence. Later Etruscans passed on these values to Greek and Romancivilizations and it is no wonder that Greek and Roman languages andlater many European languages like German, French, Scandinavian,Slavic languages have rich Sanskrit content.




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Some make unnecessary comparisons between Greek epicHomers Iliad and Indian epic Valmiki Ramayan. The two were writtenin different times for different civilizations. Ramayan consists of sevenbooks and 24,000 couplets or 48,000 lines and has been translatedinto many languages. The Iliadrelates in 15,693 lines a momentous

episode in the Trojan War. From an Indian perspective it is enough tosay that while Sita Devi was abducted by Ravana, Homers Heleneloped with Trojan prince Paris, thus inviting the Trojan War and thedestruction of Troy. While Ram allows the performance of the last ritesof the deceased Ravana with full honors, Achilles ties Hectors corpseby the heels to his chariot and drags it exultantly back to the Greekcamp. He drags the body of Hector for twelve days before ending thisindignity. Lord Ram returns the kingdom of Ravan back to his virtuousbrother Vibhishana but the Greeks burn Troy to destruction.

The March of Rama, written in French and produced by AlexisMartin and Daniel Briere, is running to packed audiences in Montreal,Canada in April 2007.

Ramayan in Islamic Countries

Rams life story is so interesting and inspiring that not onlyHindus but also people belonging to other religions are influenced by

it. It was rightly said by Brahma in the Valmiki Ramayana, As long asthe mountains and the rivers exist on earth, the story of Rama

will also be preached in the world.

Ramayan in Indonesia Islam is our Religion but Ramayan is our Culture

Indonesia is the worlds largest Muslim country. Hinduismexisted here since first century and Hindu empires like MajapahidSamrajya Shailendra and Sri Vijaya Empires flourished here till 16 th

century.

In Indonesia, the Hindu Javanese Kakawin Ramayana in theOld Javanese or Kawi language from the 9th century CE closely followsthe Valmiki narrative but in an abridged form, for it was based on asummary in a Manuel on Sanskrit grammar. The 9th centuryPrambanan temple complex in Central Java and 14th century PanataranTemple in East Java is rich with narrative bas-relief carvings of the




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epic. Javanese influence on the neighboring island of Bali began duringthe 11th century, and Kawi literature also became a part of Balinesetradition. With the coming of Islam to Java and the rise of sultanateson the island during the 16th century, the Javanese adapted the epic tothe new religion. The 18th century sultanate of Ngayogyakarta

Hadiningrat, more popularly known as Yogyakarta or Yogya, wasnamed after the capital city of Rama, Ayudhay. Rama also became oneof the ancestors in the royal genealogy, and new episodes werecreated and borrowed for the 19th century Serat Rama that is used inthe leather puppet theatre up to the present. Java could not entirelyabandon fifteen centuries of Hindu Buddhist tradition. The Balinesecontinued the practices with great exuberance that continues today.

In Indonesia, the worlds largest Islamic nation, Ramayana andMahabharata are compulsory subjects in most of the universities. Inthe Indonesian version of Mahabharata, Draupathi has only onehusband. At the famous 10th Century Prambanan temple in centralJava, dedicated to Brahma, Vishnu and Shiva, the Ramayana isdepicted in bas-relief in several parts. The sultan of Jogjakartasupports the daily performance of a leather puppet show of eitherRamayana or Mahabharata in his Palace annexure. He also subsidizesthe worlds only daily performance of a dance ballet based onRamayana, performed with the Prambanan towers as its backdrop. Thehighlight of the extraordinary show is that all the two hundred artistesare Muslims. When the leading actors were asked how they performRamayana with such passionate involvement, the spontaneous reply

was, Islam is our religion. Ramayana is our culture.

One of the most important landmarks of the Indonesian capital,Jakarta, is a gigantic modern sculpture, an extraordinary work of art ofKrishna and Arjuna in the chariot with their horses almost flying.Garuda is the national insignia of Indonesia. Their national air carrier isGaruda Airlines. Lord Ganesha appears on the Indonesian currencynote.

The predominantly Hindu territory of Bali in Indonesia has a fewthousand Hindu temples. Here one sees the strong influence ofRamayana in the sculptures and performing arts. We see two groupdance performances of the Ramayana one on a modern stage, andthe other in a spiritually devout atmosphere of a temple, where somedancers are in a trance.

The Ramayana has long been rendered on the Denpasarnesestage through the Wayang Wong which is a classical dance drama




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enacting scenes from the Hindu epic in sequel performances that takeplace over a period of three or four days. A few years ago, a newdance interpretation of the Ramayana was introduced to the island byKokar, the Conservatory of Instrumental Arts and Dance.

Accompanied by the Gamelan gong orchestra, The RamayanaBallet is a unique mixture of traditional dance technique and modernmotifs of slapstick comedy. The story opens in the forest of Dandakawhere Rama, Laksmana and Sita have transformed their banishmentinto a peaceful life in the woods. Because of their ideal beauty, theroyal brothers are usually danced by women: Rama wearing a goldencrown and Laksmana a black headdress. Their manner is stately andheroic, the refined style of dance reserved solely for regal personages.In contrast to their noble bearing, the demon king called Rawana takeslarge and dynamic steps, a fiery mode of dance which shows the grandarrogance of a tyrant. Frequently, it is the animals of the Ramayana

Ballet who steal the show. In Denpasar theatre, animals have licenseto improvise fantastic dance styles of their own. One remembers thegolden deer that gaily prances before Rama yet always manages toslip from his grasp, the brave Jatayu bird that vainly attempts torescue Sita, and of course, the inevitable monkey business. On top ofadaptations, there are additions; that is to say, characters not found inthe original Ramayana in the form of comic characters, Pak Dogol andWak Long. These two became Rama's trusted companions andassistants after the death of Ravana. Pak Dogol has an unusual figureand plays both heavenly and earthly roles.

Indonesia Ramayan Presented in Open Air Theatres

Travelers to Yogyakarta, Central Java, should not miss theRamayana Grand Ballet Performance in a moonlit open-air theatre.The two-hour epic performance is presented at least three times aweek in the peaceful evening atmosphere around the spectacularPrambanan Temple.

Prambanan temple is Indonesia's biggest and most beautiful

Hindu temple situated some 17 kilometers east of Yogyakarta - about20 minutes drive from the city. Its parapets are adorned with bas-reliefs depicting the famous Ramayana story. The performance in theopen-air theatre certainly provides an unforgettable experience. Thecarefully lit temple provides a spectacular backdrop against which thedrama unfolds, with a canopy of stars above. The Ramayana BalletPerformance involves hundreds of artists, dancers and musicians. They




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perform the famous classic story of Ramayana, accompanied bygamelan musical orchestra.

Rama lives in their midst with no questions being asked.

Ramayan in Malaysia We Rule in the name of Rams Paduka

"Hikayat Seri Rama" the oldest extant copy of Malay version ofRamayan is known as a gem of Malaysian art and culture. Describedby English scholars as a Malay literary work of "a Hindu prosenarration with a few Islamic adjustments here and there" ...at theonset, successive copies gradually omitted more and more "unislamicbeginning" of the saga. Another aspect of "adjustment" applies tonames. For example, Dewata Mulia Raya or Greatest Divinity in Hinduhas been replaced with Allah Ta'ala, the heroine Sita Devi becomes SitiDewi. Probably the adaptations make it more appealing to the locals.Children got simplified versions as school texts before and during earlydays of independence at a time when Malay books were scarce.

In Malaysia where Islamisation began earlier during the 13thcentury, the divine status of Rama was greatly reduced. He is morehuman, capable of committing errors and susceptible to his emotions,thus retaining and gaining acceptance among Malay Muslims by the15th century. Through various indigents in Hikayat Seri Rama andCherita Maharaja Wana that were written during the late 16th or

early 17th

century, all the main characters are closely related to eachother, with Sita as the daughter of Ravana, and Hanuman being theson of Rama and Sita. The contest to win the hand of Sita involvesnumerous tests of the problem over the succession to the throne. Itdescribes King Dasharatha as the great grand son of Adam, andRavana becoming the emperor of four worlds by the blessings of Allah.Hikayat is studied today in Malaysia as a piece of literature.

The large number of new episodes, especially in the leatherpuppet theatre, shows how popular Ramayana remained in Malaysiadue to centuries of Cambodian and Thai influences with which it sharesmany features. Tok Dalang the puppeteer always uses the samepuppets. To be double sure there is no confusion, the main charactersalways have their "fixed colours": Rama is dark green, Sita is yellow,Laskhsmana is red, Hanuman is white and black for the evil Ravana.




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Ramayan among the Muslims of Philippines

Among one Islamic group on the southern island of Mindanao inpredominantly Christian Philippines, Maharadia Lawana is unique.The Maranao people are seafarers with ethnic, cultural, and historical

links to other maritime communities and sultanates in the area, sojourneys by boat are common in life and literature. While some motifsmay have come from Malay and Javanese traditions, the elementshave evolved and changed so much between the mid-17th and early19th centuries that the story can be considered as an independenttradition. These include ball-kicking games, rattan tightropes, andwater buffalo and crocodile allies. "Rajah Mangandiri" is another oraltradition Ramayana of the Southern Philippines. Its dance drama wasstaged in New York in 2000.

Persian And Arabic Ramayan

Variations of Ramayan have also been found in the north, westand central parts of Asia. Between the 13th to 19th centuries, thePersian and Mogul sultanates adapted Hindu culture into Islaamic artand literature, resulting in such works as the 16th century Dastan-e-Ram O Sita and Razmnama from Persia (Iran), and 18th centuryPothi Ramayan in Urdu, the language of Pakistan.

A unique illustrated Ramayan of Valmiki translated into Persianby Sumer Chand and illustrated during the reign of Farrukh Siyar inA.H.1128(1715-16A.D.) bears 258 miniatures throwing a flood of lighton the art, architecture, costumes, ornaments of the period besideshighlighting the composite culture of India in the late medieval period.

Ramayanas theme is so beneficial for humanity that Akbar theGreat ordered it to be translated into Persian along with other Sanskritclassics. Mullah Abdul Qadir Badayuni reluctantly translated itunder royal pressure into Persian. Then some other prose writers andpoets began to translate or compose it into Persian as it was the

language of the elite and court during those days. Out of the so manyRamayanas in Persian, there are two important ones which remainedneglected in spite of their admirable moral messages and excellentartistry. The first is the Ramayan-e-Masih, composed by SheikhSadullah Masih Panipati, the contemporary of Emperor Shahjahanand Jahangir. It was published in 1899 by Munshi Naval Kishor Press,Lucknow. The other is entitled Balmiki Ramayan, written by S. Mohar




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Singh who was employed in Maharaja Ranjit Singhs army. It waspublished in 1890 by Ganesh Prakash Press, Lahore.

Ramayan-e-Masih did not become popular as it was writtenduring Jahangirs reign when Muslim readers began to stop taking

interest in Hindu scriptures. Masih became a target of hate of thefanatic Muslims for composing the Ramayana. He had to justify hisstance in the beginning of his work. He spoke against the fanaticsunder the heading Dar Mazammat-e-Hussad (condemning thejealous). He stated that they had not taken into account the two naatsin praise of the Prophet Mohammad written at the start of the epic,and Paighambarnama, his other epic poem relating the life andexploits of the Prophet.

Though story of Masihs Ramayana is mainly based on theValmiki Ramayana yet he does not mention the name of that holy bardeven once. Perhaps he could not read Sanskrit and wrote his bookafter reading Badayunis version. He did not divide his Ramayana intocantos or kandas as Valmiki did but wrote it in Persian masnavi style,which resembles the heroic couplet of English. He gives separateheadings to all events or episodes. His diction is purely Persian and heseldom uses Sanskrit words. He uses the word zahid for Rishi Valmikiwhen the latter appears in his Ramayana as the provider of shelter tothe exiled Sita. He embellishes his verses with similes and metaphorstaken from Islamic lore.

The main defect in his narration is the presence ofanachronisms. He makes his characters do things which did not occurin the Ramayana. For example, when Sita is abducted by Ravana,Lakshmana searches for her everywhere. During that search he goesto a pond and asks the fish therein if they have swallowed her. Theyreply in one voice that they have not gulped her as they had doneYunas in the yore. When Ravana has Hanumans tail set on fire, Sitaprays to the fire god (Agni Devta) to turn that fire into a rose gardenas was done by God when Ibrahim Khalil Allah was thrown into flames.When Sita is highly dejected after hearing the false news of Ramasdeath, Trijata consoles her by saying that none can kill Rama as he isas immortal as Issa (Christ). Kumbhkarna says to Ravana that he caneasily demolish Sikanders (Alexanders) wall. When Sugreev is caughtby Kumbhkarna, Angad goes to Hanuman and requests him to gettheir Rustam (Sugreev) freed from the clutches of the enemies.

Ram belonged to the Sun dynasty and Muhammad Reza ShahPahlavi, shah (king) of Iran (1941-1979), prided himself as Arya




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Mihir Sun of the Aryans. The shah saw himself as heir to the kings ofancient Iran, and in 1971 he held an extravagant celebration of 2,500years of Persian monarchy. In 1976 he replaced the Islamic calendarwith an imperial calendar, which began with the foundation of thePersian Empire more than 25 centuries earlier. 2,500 years ago

Persians practiced Mithraism which believed in sun worship. (Mithrain Sanskrit is one of the names of Sun God). Sun God worshipped byHindus was worshipped by early Persians as Mitra Day on December25th. The Egyptian pharos followed suit and worshipped their Sun GodAmon on 25th December and the Romans following the Egyptians andPersians celebrated December 25th as Natal Solis Invicti or the festivalof the invincible Sun God. The European Christians absorbed thisfestival and called it as the Christmas day.

A concise book containing stories based on sections fromRamayana was. published in Arabic language in recent years. ...iran-daily.com/1384/2275/pdf/i12.pdf

The Borderless Appeal of Ramayan

This eternal battle between good and evil, the story ofRamayana has withstood the test of time and nationality. For overthousands of years, this story has captured the imagination of peoplesfrom India to Iran, Tibet to Thailand, Cambodia to China, Japan toJava, Malaysia to Myanmar, Sri Lanka to Siberia, and to the pictorialisland of Bali in Indonesia. Local cultures in all these lands havetransformed Ramayana, more than any story in the world, into a richsource of inspiration for the arts in a great variety of literary traditions,narrative expressions, artistic manifestations and performance styles.

Mahathir Mohammed, who ruled Malaysia as Prime Minister fortwenty two years had some Indianness in him. The name Mahathirstands for 'Maha Dheer', which is the Sanskrit word for the mostgallant. In Malaysia, a predominantly Muslim country, all the ministersincluding Prime Minister take oath in the name of the 'Sri Paduka', the

Sanskrit version for the footwear of Rama. Remember that Bharataruled Ayodhya for 14 years worshipping the Rama Paduka during theLord's 'vanvas'.

The President of Malaysia (who is elected from among the ninesultans) takes oath of office and secrecy in the name of 'Seri PadukaDhuli', which means the dust of Rama's Paduka. This is because




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Paduka Dhuli is considered holier than Paduka itself in the Indiantradition.

In Malay, the word Bhasha stands for language, yet another linkto Sanskrit. The husband is addressed as Swami, a teacher as Guru, a

senior teacher as Maha Guru, a student as Siswa and a senior studentas Maha Siswa. Modern buildings are named in Sanskrit ChayaSurya, Wisma Putra and Wisma Duta to name only a few.

The president of the republic is addressed as Raja Parameswara,the Royal Queen is addressed as Raja Parameswari and the second sonof the sultan is addressed with reverence as Laxmana. Most of theroyal customs are also based on practices found in Sanskrit literature.

The Royal prince must take a bath called "Ganga Snan" beforehis Sunnat or before ascending the Royal Throne. The Royal throneitself in Bahasa Malaya is called "Simhasana". Most royal and weddingceremonies are accompanied with feasts taken on banana leaves.Yellow rice is sprinkled on brides or bride grooms or prince as a markof blessings. Once Dr Mahathir Mohammed remarked that if anyonewatches his wedding video, he might mistake it for a Hindu marriage.

The wives of Malaysian leaders have formed the organization'Vanitha Pushpavalli' for their social activities. Most Malay governmentofficers wear black caps (as part of their uniform) similar to thoseworn by the Maharashtrians. Sarong (similar to South Indian Dhoti)

and Kurta is still the official dress of Malay ministers in all importantceremonies. Kite flying, gilli danda and playing with dice are some ofthe traditional games of Malays. "Wayang Kulit" or shadow puppetshows still popular in the eastern state of Kelantan is based onRamayana and Mahabharata characters.

Malaysia is not the only Muslim country which rejoices in itsSanskrit, Ramayan and Indian ancestry. Brunei and Indonesia havealso borrowed most words from Sanskrit. The capital of Brunei isBandar Sri Bhagwan (Port of the Lord) while Singapore is derived

from the Sanskrit word Simha meaning a lion. Jakarta, the capital ofIndonesia is pronounced in the local language as Jaya Karta, thecity of victory. Other prominent cities are Prambanan (Park ofBrahama), Yogya Karta, Madura, Sumatra, Bali and Surabaya. There isno need to specify that the island Bali is named after the character inRamayana.




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Mr Gus Dur Abdul Rehman Wahid, the former President ofIndonesia, who was requested to attend the consecration of an ancientmosque in Surabaya City in the island of Java asked the organizers toarrange for a Hindu pundit from India to perform the Vigneswara Poojabefore the Quran could be recited by the Islamic priest. A Hindu

Tantrik priest was flown in from Kerala exclusively for the purpose andMr Wahid sat through the ceremony.

Sukarno, the late Indonesian president, was named after Karna,the legendary hero of Mahabharata. Sukarno's father used to readKoran on Fridays and Ramayana and Mahabharat on other 6 days.Karna was his favourite character in Mahabharat. He wanted his son tobe as brave and philanthropic as Karna. He also wanted his son to beon the right side of Dharma and Righteousness which made him namehis son as SuKarno meaning a good Karna.

The name of his daughter, Sukarnoputri Meghawati is yetanother indication of the influence of Sanskrit in Indonesia. Meghawatiis the Sanaskrit word for "full of clouds". Sukarnoputri is yet anotherSanskrit word meaning Sukarno's daughter. The name of the presentPresident of Indonesia is another proof of the country's link withSanskrit and Indian heritage. The name Susilo Yudhoyono speaks lotabout the individual's personality. We in India may hold our breathwhen we are told that one of the prominent politicians in Indonesia isnamed Karthikeya Mohammed.

Late Swami Ranganathanandaji, in his book "Eternal ValuesFor a Changing Society", has mentioned about a discussion he hadwith Sukarno during his visit to Indonesia in 1964. "Though thePresident agreed to meet me for just 20 minutes, our discussion wenton for more than an hour. Sukarno told me that every night he readsat least two pages from the collected volumes of Swami Vivekanandabefore going to bed,"

In the nineties most Asian countries went through a severefinancial crisis. Indonesia was the most affected country. World

experts gave many suggestions to arrest the downward slump ofIndonesian rupiah with respect to US dollar. Finally Indonesiangovernment printed new 20,000 Rupiah notes with the picture of LordGanesha (Indian God for removing obstacles) and it was observed thatthe depression had ceased.

When the TV serial Ramayan was telecast in Bharat (India) inthe eighties, it had magical effects on the Muslims of Pakistan,




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Bangladesh and even on the fighting terrorists of Kashmir. Familymembers in these regions were seen glued to the television sets.Mothers would educate their children moral and family values based onRamayan. In spite of bitter fighting, Kashmir witnessed an undeclaredcease-fire for the time interval when Ramayan was telecast.

Ramayan has no parallel in the world of literature.

Influence of Ramayan in Asian Countries

Ramayana came to Southeast Asia by means of Tamil Indiantraders and scholars who traded with the Khmer kingdoms (such asFunan and Angkor) and with Indonesian Srivijaya empire, withwhom the Indians shared close economic and cultural ties. This is oneof the wonders of human history that syncretism has taken placewithout any violence, bloodshed, colonisation, slavery, anarchism,decimation, abduction of women, burning of libraries and towns, thatthe world has seen when the west invaded Americas, Australia, NewZealand, Africa and when the Arabs and Turks invaded Europe, Africaand Asia.

The Tamils went everywhere with the message of Ramayan,Vasudhaiva Kutumbakam (World is one Family) or as the Tamilsayings go Yadum Ure, Yavarum Kelir (All belong to my village),Yaam Petra Inbam Peruga Ivvaiyagam (Let the world enjoy the Blisswe have enjoyed) and Inbame Suzhga Ellorum Vaazhga (Let

everyone live happily). The destructive concept of Get, Get andForget was replaced by the Hindu concept of Give, Give and Forgive.The same faith was reposed by the English historian, Arnold JosephToynbee (18891975) when he said,

It is already becoming clearer that a chapter which has a

western beginning will have to have an Indian ending if it is

not to end in the self-destruction of the human race... At thissupremely dangerous moment in history the only way ofsalvation for mankind is the Indian Way. Here we have the

attitude and spirit that can make it possible for the human raceto grow together in to a single family.

Ramayan whether true or false still gives

immense hope to humanitys future




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Influence of Ramayan in Cambodia

If any country in historic times had matched India in its faith inHinduism, it was perhaps Cambodia. In this war torn Buddhistmonarchy, which has met many tragedies in recent times, you findthat coronation is complete only with the handing over of ancient goldidols of Shiva and Vishnu by the rajaguru to the king. More than ahundred temples, mostly in a state of ruin, tell the story of the greatempire of the Khmers, who worshipped Shiva, Vishnu, Brahma and theBuddha. It is here in Cambodia that Suryavarman built his trulycolossal temple dedicated to Vishnu Angkor Wat, believed by millionof visitors, to be most worthy of being included in the Seven Wondersof the world. Angkor Wat, the largest stone temple for any deity in theworld, has a nearly 2.7 km circumambulatory passage with giganticcarvings devoted to the epic stories of the churning of the ocean,

Ramayana, Mahabharata and so on.

Certain parts of southeast Asia, including the southernPhilippines, Malaysia, Singapore, Indonesia, Thailand, Laos, Cambodiaand Vietnam were dominated by the Hindu culture during the reigns ofSri Vijaya Empire, Sailendra, Majapahit, Khemer, Angkor, Sukothaiand Champa Empires from the 1st to the 16th centuries. Some aspectsof Hindu culture, for instance the Ramayana and the Mahabharata,have thrived in those regions to the present day.

Cambodians love for Ramayan, gave to mankind Angkor Wat,

probably the worlds largest religious monument ever constructed.Built in the 12th century in Cambodia, it is a renowned Hindu templecomplex famous for having the longest running bas-relief (sculpture inwhich the design projects slightly from a flat background, but withoutany part being totally detached from the background) in the world.Beautifully crafted, many of the carvings were once painted andgilded. They decorate the 2-m high, galleried walls having roofedwalkways that run along the inside of the protective moat, just outsideof the temple complex itself. The reliefs depict scenes from the Hinduepics the Ramayana and the Mahabharata, the puranic lore of the

Hindu gods Shiva and Vishnu, historical episodes in the life of KingSuryavarman II, celestial nymphs known as apsarases, and scenesfrom the daily life of the Khmer people at the time the complex wasbuilt.

Today Angkor is recognized as one of the worlds most valuablecultural sites and as a national symbol of Cambodia. In 1992 Angkorwas designated a World Heritage Site by the United Nations




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Educational, Scientific and Cultural Organization (UNESCO). The sitecovers some 400 sq km (200 sq mi).

Influence of Ramayan in Thailand

Ramayana is immensely popular in Thailand. Huge statues ofSugriva and other characters from Ramayana decorate the courtyardof the Royal palace, surrounded by huge corridors depicting the wholestory of Ramayana in large paintings from floor to ceiling. Ramayanasculptures adorn the walls and balustrades of several other Buddhisttemples in Thailand. In the Thai version of Ramayana called Ramakian,rediscovered and re-composed by the Thai King, Rama I in the 18thCentury, Hanuman is a powerful figure. There are also several areaswhere Hanuman is worshipped. There is a huge statue of Hanuman on

a hillock facing a major Buddhist monastery.

Several kings of the royal family of Thailand (including thepresent king) adopted the name Rama, over the last three centuries.Before the capital was shifted to Bangkok, the capital of Thailand (thenSiam) was called Ayuthya (Ayodhya) as a mark of respect to Rama.

Ramakien is Thailand's national epic. It is derived from theHindu Indian Ramayana epic and from the Cambodian Ramayan in the14th century when they invaded Khmers and defeated them. The Thaikingdom of Ayutthaya, named after Ramas capital of Ayodhya, wasitself sacked and destroyed by invading armies from Myanmar in 1767,resulting in the loss of a number of versions of the epic.

When the Thais established a new capital at Bangkok shortlyafter, one of the first tasks of King Rama I, who took on the name ofthe hero of the epic, was to have the lost Ramakian composed again.The episodes were rearranged, however, in a more linear time fashion.In addition, Tamil tradition probably played an important role in theroyal literary effort, for the Thai epic has many features in commonwith southern Indian ideas, such as strong females (which also is an

indigenous Thai trait), soul transfer, and characters magicallytransforming themselves into other beings. Many of the ogres havespecial powers or weapons, and they are defeated in unique ways withhelp from Vibhisana. The brothers of Rama and even his sons battleagainst the surviving ogres and destroy them, thus repeating severalmotifs and greatly increasing the length of the epic. While the mainstory is identical to that of the Indian Ramayan, many other aspectswere transposed into a Thai context, such as the clothes, weapons,




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topography and elements of nature which are described as being Thaiin style.

Three versions currently exist, one of which was prepared in1797 under the supervision of (and partly written by) King Rama I. His

son, Rama II, rewrote some parts of his father's version for khondrama. The work has had an important influence on Thai literature, artand drama (both the khon and nang dramas being derived from it).

Ramayana the National Epic of Thailand

In the late first millennium, Ramayan epic was adopted by theThai people. The version recognized today was compiled in thekingdom of Siam under the supervision of King Rama I (1736-1809),the founder of the Chakri dynasty, which still maintains the throne ofThailand. Between the years of 1797 and 1807, Rama I supervised thewriting of the well-known edition and even wrote parts of it. It wasalso under the reign of Rama I that construction began on the ThaiGrand Palace in Bangkok, which includes the grounds of the Wat PhraKaew, the Temple of the Emerald Buddha. The walls of the Wat PhraKaew are lavishly decorated with paintings representing stories fromthe Ramakien.

Rama II (1766-1824) further adapted his father's edition of theRamakien for the khon drama, a form of theater performed by non-

speaking Thai dancers with elaborate costumes and masks. Narrationsfrom the Ramakien were read by a chorus to one side of the stage.This version differs slightly from the one compiled by Rama I, givingan expanded role to Hanuman, the god-king of the apes, and adding ahappy ending.

Since its introduction to the Thai people, the Ramakien hasbecome a firm component of the culture. Though many consider it onlyan adaptation of a strange work from an archaic system of beliefs, it isfirmly embedded in the cultural history of the country and the people.The Ramakien of Rama I is considered one of the masterpieces ofthe Thai literature. It is still read, and is taught in the country'sschools.

Influence of Ramayan in Burma




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When and how Ramayana came to take pride of place inMyanmar's heart is one of academic debate. But the oral tradition ofthe Rama story can be traced as far back as the reign of KingAnawrahta(A. D.1044-77 ) the founder of the first Myanmar Empire. Inlater periods there are ample archaeological, historical and literary

evidence to show that Ramayana entered into Myanmar culture at anearly date. At old Bagan is a Vishnu Temple known as Nat HlaungKyaung which is adorned with some stone figures of Rama and ParasuRama. The Rama story is depicted in the Jataka series of terra-cottaplaques on the panels of Petlcik Pagoda in Bagan.

In a stone inscription in the Mon language, King Kyanzittha(A.D.1084-1113 ) of Bagan dynasty proclaimed that in his previousexistence he was a close relative of Rama of Ayodhya. Rama has beencontinuously present in the cultures of the post-Bagan periods. In allmedia of visual arts and all forms of literary art, Ramayana was thefavorite theme. Contacts with neighboring countries with Hinducultural influence such as Laos, Thailand and Malaysia furthercontributed to the development of Ramayana as the popular theme inMyanmar performing arts.

In 1971 the Dance and Drama Division of the Department ofFine and Performing Arts, Ministry of Culture introduced a ballet typeof Ramayana performance with brief narration between Acts, lastingless than three hours. It was a hit. The Myanmar Ramayana Ballettoured quite extensively both at home and abroad. Especially in

Indonesia, Laos, Thailand, Malaysia and China it drew houseful crowdsand it was acclaimed the best at Ramayana festivals.

Ramayan in Myanmar does share some features with the Thaiversion due to the conquest, but there are important differences,notably the absence of a Buddhist tone to the epic in spite of the factthat most people in Myanmar are followers of Buddhism. Myanmar isgeographically closer to India and shares an eastern border withnortheast India. This region is home to several tribal groups withRamayana traditions of their own that differ from classical northernand eastern Indian literature. The rugged terrain, however, was notconducive to extensive cultural contact between tribal groups andcourt centers in Myanmar. Instead, there are interesting similaritiesbetween the 17th century Myanmar Yama Watthu and 19th centuryMaha Yama with Malay tradition. There are many novels, short storiesand songs with the trappings of Ramayana.

The Ramayana occupies pride of place in Myanmar's heart




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Influence of Ramayan in Laos,

The Laotian version of Ramayana, called Palak Palang, is themost favorite theme of the dancers of Laos. The National School forMusic and Dance, in this communist country, teaches the Ramayanaballet in the Laotian style. Several Buddhist monasteries and stupas ofLaos have sculptures depicting Ramayana in stone as well as in woodpanels. There is a perceptible Hindu-Buddhist syncretism in that entireregion. There are sculptures of Rama and Krishna and other avatars(incarnations) of Vishnu in the Shiva temple at Wat Phu Champasak insouthern Laos, which has been declared a World Heritage Centre byUNESCO.

Interestingly enough, Lao narratives have much in common withMalay traditions in spite of their ethnic and linguistic differences andthe geographic distance between them. Perhaps this may be due tothe ancient Cambodian Hindu kingdoms that once encompassed thesediverse areas. Subsequent Thai and Vietnamese attacks by landagainst the Khmer center led to the loss of traditions in the fertileplains, but not in the further reaches of the empire in the remotemountainous interior and distant coasts of the peninsula. The epictakes place mostly in Laos with boat journeys along the Mekong River,a reflection of the geography and isolation in this land-locked country.As in most Asian countries, the origins of local place names are basedon events in the story. Rama is considered to be a previous incarnationof Buddha in Laos, just as he is in Cambodia and Thailand. Femalecharacters are very strong and even become strong warriors in GuayDuorahbi that may date from the 15th or 16th century, which isreflected in the independent character of Lao women today. Pha LakPha Lam from the 19th century involves the abduction of two womenby Ravana, which accounts for its considerable length. A uniqueaddition is a magical flying and talking horse, a motif found in a morebasic form in some Malay stories. Hanuman also is the son of Rama asin Malaysia. Dream sequences frequently appear in both Lao and Thai

tradition.

Wayang Kulit or South East Asian Puppet Shows

The epic is so famous that some Chinese and Vietnamese operatroupes have adapted it into their repertoires by selecting Ramayana




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characters from the great number of traditional opera roles. InMyanmar, temple carvings, dances, marionettes, and elaborateappliqu hangings portray scenes from the story.

In wayang kulit, the puppeteer (dalang) manipulates leather

figures so that their shadows dance across a white screen.Performances, which typically begin in the late evening and end atsunrise are built around Indian epics Ramayan and Mahabharat.Various types of puppets, court and popular dance dramas, and templemurals and carvings are common throughout Cambodia, Laos,Thailand, Malaysia and Indonesia. It is common to find Ramayanaepisodes depicted next to Buddhist image stories in temples, as at theTemple of the Emerald Buddha in Bangkok. Of all the performing arts,however, nothing else can match the complete spectacle of theCambodian nang sbek thom and related Thai nang yai. To theaccompaniment of gongs, drums, and wind instruments, dozens oflarge figures cut from leather are animated by many dancers in thefront and back of a huge screen lit by fire (even by a large cremationpyre) or electric lights. This clearly shows the close connectionsbetween dance and puppetry, for silhouettes of the performers arevisible throughout the performance. From the royal courts evolvedlengthy dramas with elaborately dressed dancers wearing fantasticmasks. Even village groups adapted the masked dance style.

Malay puppeteers perform old and new episodes from the epicwith small leather figures that have only one moveable arm. Similar all

night puppet plays with stylized figures that have two articulated armstake place in Java, in addition to dance dramas as refined courtlyceremony and popular operatic style. Ancient Javanese templecarvings visually narrate the story in long series of bas-reliefs. TheBalinese paint and carve popular scenes and characters fromRamayana for their temples and houses, as well as restaurants andhotels. During religious ceremonies, the Balinese recite the story inpoetry, or perform episodes in masked dance dramas and leatherpuppet plays with shadows cast by the flickering flame of an oil lamp.Mysterious illnesses can be cured by puppet performances in whichogres are destroyed, since the Balinese traditionally believe that evilspirits are responsible for health problem.

The Natya Shastra, written before the Christian era andattributed to a Hindu sage named Bharata Muni, is the worlds oldest,most complete manual for all aspects of performance. It details therequirements for theater architecture, costumes, actor training andperformance, music, playwriting, and the emotional exchange that




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takes place between the audience and the actors. The book relateshow the Hindu god Brahma created drama (natya) to entertain and toeducate.

Ramayan in Vietnam,

Hindu Kingdom of Champa was a medieval state in what is nowVietnam. Temple inscriptions from Champa indicate that Ramayan epicalready was known there by the 7th century CE. However, the traditiondisappeared there and has only resurfaced recently.

The Chams, a seafaring people of Indonesian stock, occupied thecentral and southern coast of Vietnam from Neolithic times. In the 2nd

century AD they adopted Indian culture and religion and establishedthe kingdom of Champa. Over the next few hundred years, theyrepeatedly fought off Chinese attempts to subjugate them. From the7th to the 9th century, their capital was at Indrapura (Tra Kieu), near Nang. Here we find Rama and Krishna in the temples that arepredominantly dedicated to Shiva or Uma Maheswari. In response topressure from the expanding Vietnamese in the north, it was movedsouth to Vijaya, near Qui Nhon, in the 11th century. In the 12th and13th centuries, Champa fought a series of wars with the Khmers ofCambodia.

Sino Ramayana

"India was China's teacher in religion and imaginative

literature, and the world's teacher in trignometry, quandratic

equations, grammar, phonetics, Arabian Nights, animal fables,

chess, as well as in philosophy, and that she inspiredBoccaccio, Goethe, Herder, Schopenhauer, Emerson, and

probably also old Aesop."

(source: The Wisdom of China and India - By Lin Yutang

In distant Xinjing in northwest China, the 9th century KhotanesRamakatha has a Buddist orientation. This probably was due toinfluences from Dunhuang, an important central Asian Buddhist centerduring the 7th to 9th centuries. Dunhuang also had a later impact onthe 13th century Tibetan Son-om Gar-a and 15th century Zhang-zhung-




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pa Chowanga-drak-pai-pal. Prof. Ji Xianlin, a Sanskrit scholar fromBeijing, secretly translated the epic Ramayan into Chinese in 1976.The students of Ji translated Mahabharat into a set of six volumes and5,000 copies of the first edition have sold out in 2007 and secondedition is in print. The 95 year old Ji is now in hospital near the

university.

The 13th international Ramayan Conference was held in China inApril 1996, under the auspices of Shenzhen University, in cooperationwith the Vishwa Sahitya Sanskriti Sansthan. Scholars from 20countries attended to continue the international propagation of theRamayana's moral and artistic values.

The story of the monkey Sun Wu Kong an original Chineselegend that dates back to 600 AD, became in the 16th century Chineseclassic Journey to the West, more popularly known as Monkey King,often is compared to Ramayana. Monkey King has been made intopopular TV serial and also into one of the best cartoons. While motifswere undoubtedly borrowed from the epic Ramayan, the basic plotdoes not deal with love, separation, and reunion. There are basicparallels with a monks efforts to obtain sacred Buddhist scripture,assisted by a powerful monkey who helps in battles against demons.

Chinese have many things in common with Bharat (India). Chineseword for lion, shih, used long before the Chin dynasty, was derivedfrom the Sanskrit word, simha. The Mahabharata refers to China

several times, including a reference to presents brought by theChinese at the Rajasuya Yajna of the Pandavas. Arthasastra and theManusmriti also mention China.

China like India has a calendar of 60 years cycle, divided into 12year elements, most probably taken from the Tamils. Chinese, like theArabs, were captivated by Indian medical skills and drugs. Chinesemedicine was influenced by Ayurveda and similarities include theextensive use of natural herbs and acupuncture. The custom ofancestor worship was an adoption of Indian practice. There is presenceof Indian motifs in various Buddhist caves in China. An Indian sageBodhi Dharma (470 543 CE) from Kanchipuram in South Indiareached China via the Himalayas and Tibet around 520 AD. He iscredited to have taught them Chan or Zen Buddhism and 16 forms ofMartial arts. The Shaolin temple and the Shaolin cave where hemeditated is the centre of attraction for so many Hollywood stuntmovies and attract more foreign visitors than any other city in China.Both Arnold Toynbee and Sir L. Wooley speak of a ready made culture




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coming to China. That was the Vedic culture of India. JawaharlalNehru in the Discovery of India has commented:

"Sanskrit scholarship must have been fairly widespread in

China. It is interesting to find that some Chinese scholars tried to

introduce Sanskrit phonetics into the Chinese language. A well-knownexample of this is that of the monk Shon Wen, who lived at the timeof the Tang dynasty. He tried to develop an alphabetical system alongthese lines in Chinese."

Indian and China have a common boundary of 3,000 KMs and acommon history of 5,000 years. Until recently India and China hadcoexisted peacefully for over these 5,000 years and 3,000 KMs. This isthe magic of Vedic culture that China imbibed from Bharat.

Hu Shih (1891-1962), Chinese educator, scholar, philosopher andformer Ambassador of China to USA from 1938 to 1942, said: Indiaconquered and dominated China culturally for 20 centuries

without ever having to send a single soldier across her border.

Ramayan in Japan

The most popular award winning animated cartoon on Ramayan

was made by Japanese producer and director Yugo Sako. ManyJapanese are now reading Ramayan.

Japan has stories that are closer in plot to the epic Ramayanitself although the battles are greatly reduced in number or eveneliminated in some cases. These shortened summaries from the 3 rdcentury CE of Ramayana are known as Jataka tales, stories of theformer lives of Buddha that usually are embedded in such religioustexts as Six Parimitra Sutra. Abridged Japanese variations were writtenduring the 10th century as Sambo Ekotoba and 12th century asHobutsushu (Jewel Collection). Bugaku and Gagaku are two dance

styles (8 to 12 century AD) based on Indian classical dances used fordisplaying Japanese Ramayan.

A scholar Bharadwaj from Kanchipuram reached Japan in 736AD. He enriched Japan by bringing Sanskrit, Dharma, Philosophy andBharatiya dance into their culture. He gave the Devanagari script toJapanese language and installed Hindu idols in the temples. Images of




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Ganesha and Vishnu have been found throughout Japan. Some Hindugods have been incorporated into the Buddhist pantheon. For example,Indra, the god of thunder and also the king of gods, is popular inJapan as Taishaku (literally the great King Sakra); Ganesha isworshipped as Sho-ten or Shoden (holy god) in many Buddhist

temples and is believed to confer happiness upon his devotees. A sea-serpent worshipped by sailors is called Ryujin, a Chinese equivalent ofthe Indian naga. Bishamon is a Japanese equivalent of the IndianVaisravana (Kubera), the god of wealth.

Even Shinto adopted Indian gods, despite its desperate effortsafter the Meiji Revolution to disengage itself from Buddhism. TheIndian sea god Varuna, is worshipped in Tokyo as Sui-ten (water-god);the Indian goddess of learning, Saraswati, has become Benten(literally, goddess of speech) with many shrines dedicated to her alongsea coasts and beside lakes and ponds. Shiva is well known to theJapanese as Daikoku (literally, god of darkness), which is a Chineseand Japanese equivalent of the Indian Mahakala, another name ofShiva. Daikoku is a popular god in Japan. The divine architectmentioned in the Rig Veda, Vishvakarma, who designed andconstructed the world, was regarded in ancient Japan as the god ofcarpenters, Bishukatsuma. The Indian Yama, the god of death, is themost dreaded god of Japan, under the name of Emma-o, the king ofhell.

The Indian form of myth of the Churning of the Milky Ocean

reached Japan. In a Japanese illustration of it the mountain rests on atortoise, and the supreme god sits on the summit grasping in one ofhis hands a water vase. The Japanese Shinto myth of creation, asrelated in the Ko-ji-ki and Nihon-gi, is likewise a churning myth. Twindeities, Izanagi, the god, and Izanami, the goddess, stand on "thefloating bridge of heaven" and thrust into the ocean beneath the"Jewel Spear of Heaven". With this pestle they churn the primevalwaters until they curdle and form land."(source: Myths of Pre-Columbian America - By Donald A. MackenzieASIN 185958490X p.190-191).

In Japan, India is addressed as Tenziku which means Heaven.

Award Winning Animated Ramayan




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The most popular award winning animated cartoon on Ramayanwas made by Japanese producer and director Yugo Sako. Sako'smovie, "Prince of Light: The Legend of Ramayana," had alreadyreceived acclaim abroad as "The Warrior Prince." Moviegoers saw theaction-packed, award-winning film in multiplexes across America.

Yugo Sako first visited India in 1985 to film a documentary, "The

Ramayan Relics," about an archeological excavation near Ayodhya. He

was smitten by the story of Prince Ram's triumph over the forces of

darkness, and as his research into the epic deepened, he realized it

was much more than just a myth: It encompassed a whole philosophy

of living and had historical underpinnings. He read Valmiki's Ramayana

in Japanese and went on to study ten different versions, all in

Japanese. Although he was a documentary filmmaker, he felt only an

animated format could capture the true magic and power ofRamayana. He says, "Because Ram is God, I felt it was best to depict

him in animation, rather than by an actor."

Meeting with academics, archaeologists and historians, Sako

painstakingly researched the story of Ram, and spent months checking

out costumes and architectural details. As a foreigner, he wanted to be

extra vigilant in staying true to the epic. All the futuristic gizmos,

flying vehicles, and even weapons of mass destruction depicted in the

film are mentioned in the Ramayana. Sako collaborated with RamMohan, an eminent animator in India, to design the key art. In 1990,

he started work in Japan on the principal animation, using over 450

artists.

When Sako first proposed this film, the Indian government had

been reluctant to hand over an Indian epic to a foreigner. Now, he's

won over the skeptics with his integrity and devotion to details. He

knows Valmiki's Ramayana backwards and forwards. Sako

finds humanity in his characters. Although Sako is not a Hindu, he

is attracted to many of Hinduism's beliefs. In my mind I feel I am

Hindu."

Next on the agenda for Sako is the story of Lord Krishna, the

Celestial Cowherd.




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Japanese Interest in Ramayan

Japanese women on epic quest SMITA DESHMUKH

TIMES NEWS NETWORK [ THURSDAY, OCTOBER 16, 2003 01:17:18 AM ]

Raghukul reet sada chalee aayee, Praan jaye par vachan na jaye.

The students listen patiently, as the teacher discusses the finer points of the Ramayana. Butthis is no ordinary class. The students are Japanese women, a small community in Mumbai,trying to understand Indian culture.

The group belongs to the five-year-old Bombay Club and consists of around 40 Japanesewomen eager to learn more about the country of their temporary residence. And guiding themin their quest, the Ramayana, is scholar Shakun Narain.

The group has just completed reading Valmiki Ramayana, and shows great interest in the epic."There are so many gods, I want to know more about them," says Mari Nakamura, who's beenin Mumbai for five years. "Is Ram real? Did he actually live?" questions Atsuo Suzuki, a newentrant to the group. "Why didn't Laxman's wife join him in vanvas?" asks Asaka Hiroe.

The group, which meets once a month, has made steady progress - making regular notes on"tough" words like bhakti and karma. Mariko Izaki is the team leader-cum-translator betweenthe women and Narain.

Though Buddhist, knowledge of the Ramayana is a gateway to the women understandingIndia. "The book is the soul of India!" declares Atsuo Shiga. The inspiration has led them toseveral books on gods and goddesses, understanding their roles in Indian mythology."Japanese society is not religion-conscious, while Indians hold firm to theirs," says Kiyomi

Kato. Bonding firmly with the group, Narain is busy helping the women to understand thesymbolisms in the epic. "Their dedication is amazing," she says.

With ambitious plans to translate the epic in Japanese, the women are also taking lessons inlearning more about the saree. This Saturday, students of the Japanese school will enactPanchatantra, a book which was also translated by the group. As the class concludes, thewomen are reminded about the triumph of good over evil. "Happy Diwali! Time to celebratethe victory of Ram in Mumbai!"

Ramayan in Mongolia, Tibet, Korea, Siberia,

Mongolia also has its own tale in the 19th century Bolor Toli aspart of religious literature. Ramayan discourses were given in Mangoliaby Tibetian Lamas. Jeevak is the father of Ram and Laxman. Garudand not Jatayu fights Ravan. Ram is identified as Buddha in the end.




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Bharat and Tibet are linked closely by Ramayan. Many versionsof Ramayan reached Tibet through Jataka tales since 3rd century. In1182 to 1251 Sa-shya-Pandit wrote 457 subhshitas called SubhashitRatna Nidhi in Tibetian language. Some of the subhashitas arebased on Ramayan katha.

While nothing has been found for Korea so far, this does notmean that the tradition does not exist, only that research needs to bedone. Considering the historical, cultural, and religious ties with itsneighbors, it would be very unusual if Korea did not have some form ofthe epic. Koreans pride that an Indian princess from Ayodhya wasmarried to a Korean prince. Every country around Korea has somevariation of the story, including Siberia since the 18th century.

Sri Lanka and Nepal

Janakiharan was written in Sri Lanka in the 7th century.According to Dr. M.D. Raghavan, Ethnologist Emeritus of the NationalMuseum of Ceylon and eminent scholar, Ceylon is full ofreminiscences with unmistakable link scenes and stories with Ravanaand his days such as Ravan Ella cave, Ravanas waterfall etc

Two versions of Ramayana are present in Nepal. One is writtenby Mahakabhi Siddhidas Mahaju in Nepal Bhasa. The other one is

written by Aadikavi Bhanubhakta Acharya. The Nepal Bhasa version bySiddhidas Mahaju marks a great point in the renaissance of NepalBhasa whereas the one of Bhanubhakta Acharya is the first epic ofNepali. The Nepali authors composed Sundarananda Ramayana andAdarsha Raghava in the 19th century.

Ramayan in Bharat

In India too many adaptation of Ramayan are seen in different

languages and during different times and situations. Apart fromValmiki Ramayan at least four more Ramayanas were written inSanskrit. In the 12th century, Bhusundi Ramayana, AdbhutaRamayana and Adhyatma Ramayana were written. The followers ofJainism adapted the epic in the form of Paumachariyan in the 3rd or4th century in Prakrit In the 15th century, came the Ram CharitraManas written by Tulsidas in Awadhi, a dialect of Hindi. In the 17thgcentury, came the Ananda Ramayana and Rama Balalika in Gujarati.




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Different versions were written in Assamese (Katha Ramayana),Bengali (Krittivas Ramayan) and Oriya (Jagamohan Ramayana). InPunjabi came Ramavatar, and Ramabalalila was written in Gujarati.

The South Indian languages were not left behind. The Tamil

version written in the 12th century was known as KambanIramavataram, Malayalam version was titled Ramacharitam,Rangganatha Ramayanam was the Teluga version, and ToraveRamyana was written in Kannada.

Indian Muslims also contributed. In the 19th century RamavataraCharita was written in Kashmir predominantly a Muslim area. KeralaMuslims have Mappila Ramayana. Being of Muslim origin, the hero ofthis story is a sultan.

Indian Contemporary versions

Contemporary versions of the Ramayana include Sri RamayanaDarshanam by Dr. K. V. Puttappa (Kuvempu) in Kannada andRamayana Kalpavrikshamu by Viswanatha Satyanarayana in Telugu,both of which have been awarded the Jnanpith Award. A popularversion called Geet Ramayan (Geet = song) in Marathi by G.D.(Gajanan Digambar) Madgulkar (also known as Ga Di Madgulkar orGaDiMA) was rendered in Music by Sudhir Phadke and is considered to

be a masterpiece of Marathi literature. The popular Indian author R. K.Narayan wrote a shortened prose interpretation of the epic, andanother modern Indian author, Ashok Banker, has so far written aseries of six English language novels based on the Ramayana. InSeptember 2006, the first issue of Ramayan 3392 A.D. was publishedby Virgin Comics, featuring the Ramayana as reinvisioned by authorDeepak Chopra and filmmaker Shekhar Kapur.

The Ramayana has been adapted on screen as well, in atelevision series from the 1980s of the same name by producerRamanand Sagar, which was based primarily on Ramcharitmanas andValmiki Ramayana. A Japanese animated film called Rama - The Princeof Lightwas also released in the early 1990s. Disney is also in talks tomake an animated version of Ramayana for 2012.

Ramayana landmarks




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Hindus believe that Rama actually existed, and there are severalholy sites in India that point to the reality of Rama's existence,including his birth place, his palace, and the route of his journey to SriLanka. Amongst the ruins of the Vijayanagara empire near Hampi, is acave known as Sugriva's Cave. The cave is marked by coloured

markings. The place holds its similarity to the descriptions of'kishkinda' in Sundarakanda. Rama is said to have met Hanuman here.The place is also home to the famous Hazara Rama temple (Temple ofa thousand Ramas).

The Popularity of Ramayana

Although basically a secular work, the Ramayana incorporates

much of the sacred Vedic material. Rama, Sita, Lakshmana, andHanuman are widely revered as ideal embodiments of princelyheroism, wifely and brotherly devotion, and loyal service, respectively.Reciting the Ramayana is considered a religious act, and scenes fromthe epic are dramatized throughout India and Southeast Asia. Knownwidely through translations and critical revisions (the best-knownversion being that of the 16th-century Hindu poet Tulsidas), theRamayana exerted enormous influence on later Indian literature.

The characters and incidents in Ramayana provide the ideals andwisdom of common life, and help to bind the people of India,

regardless of caste and language. No wonder, two of India's greatestfestive events - Dusshera and Diwali are directly motivated by theRamayana. The first commemorates the siege of Lanka and Rama'svictory over Ravana; the second, the festival of lights, celebratesRama and Sita's homecoming to their kingdom in Ayodhya. When twoIndians meet they greet each other saying Ram Ram. Ram is acommon name found in each and every state of India. Thus we havefamous men like Chief Ministers MG Ramachandran and NT Rama Rao,Yogacharya Ramdev Baba, Cricket captain GS.Ramchand, musicdirector C.Ramachandra and News paper baron Ramnath Goenka, to

name only a few from different parts of Bharat. Gandhi jis last wordswere Hey Ram. When a person leaves this world friends and familymembers chant Ram Naam Satya Hai

Ramayan is the soul of India.




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Ram Nawami Celebrations of People of Indian Origin

During the colonial rule, Britishers took thousands of Hindusmostly from Bihar, UP and Tamil Nadu to distant countries like Fiji,Malaysia, Singapore, Sri Lanka, Burma, Mauritius, South Africa,

Trinidad, Guyana, Jamaica etc. Some of them were sold to Dutchcolonists for a pittance as cheap laborers to work in Surinam andIndonesia. They were ill-treated, poorly fed and clothed and punishedin every possible manner by their masters while they sweat and bledfor them. These countries have become rich thanks to the labor andsufferings of these Indians. The Christian missionaries tried all tricks toconvert them. In spite of all these hardships and treacheries bulk ofthem has remained as Hindus thanks to Tulsi Ramayan and Thevaramsof Tamil Nayanmar saints. Ramayan Mandalis and Ramayan Sabhashave protected Hindus around the world.

International Ramayana Conferences

Every year scholars from different countries get together for theInternational Ramayana Conference (IRC). The conference includespresentations on various themes and workshops based on Ramayana.The IRC was held in India three times, two times in Thailand and onetime each in Canada, Nepal, Mauritius, Surinam, Belgium, Indonesia,the Netherlands, China, Trinidad & Tobago and the US. The year 2000

meeting discussed, among other things, the supremacy of theRamayana philosophy and its significance to the whole humankind inthe 21st century. The tireless efforts ofShri Lallan Prasad Vyas inpopularizing Ramayan around the world in 20th century cannot beunder-estimated.

Epic Expressions

Language, culture, custom, history, and religion have shapedRamayana throughout Asia, but the basic story can still be recognizedin its many different manifestations, ancient and modern. SimilarlyRamayan too has influenced their culture, art, folk-arts, music, poetry,painting, sculpture, language and value systems.

Oral and literary versions of the epic have inspired the visual andperforming arts everywhere, proof that it remains a living tradition. In




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India, these include ancient temple carvings in stone and wood,classical and folk paintings, dances, and ceremonial dramas, all sortsof puppets, and toys. Bengali singers travel room village to village,unrolling painted scrolls of episodes from the story to theaccompaniment of narrative songs. Every year for at least ten days,

Hindus across many parts of India celebrate the Deshara festival.During this time episodes from Ramayana are performed, culminatingin the death of Ravana and the burring of huge ogre effigies tosymbolist the victory of good over evil.

This Ramayan story consciously and unconsciously, throughpuppet shows, art, temples, stage shows, etc., continues to exert itsinfluence in all these Asian societies.

The role of Sri Hanuman is also beyond comparison in all theseversions. All across India, temples dedicated to Sri Hanuman far out-number those of Rama or any other character. In Thailand, tattoos orimages of Sri Hanuman worn on their bodies bestow strength,courage, endurance and protection against pain. The Southeast AsianGames in 1997 used Sri Hanuman as its mascot. Our Baba is a popularfigure or diety in all these countries. Hanuman or Hanumat orAanjaneya or Anjata or Maruti is known by different names in thesecountries:

Hanoman in Balinese, Anoman and Senggana in Javanese,Haliman in Karbi, Anjat or Anujit in Khmer, Hanmone(e), Hulahman,

Hunahman, Huonahman, Huorahman in Lao, Haduman, Hanuman KeraPutih, Kera Kechil Imam Tergangga, Pahlawan Udara, Shah Numan inMalay, Laksamana (yes, and Laxman is known as Mangawarna) inMaranao, Hanumant in Sinhalese, Anuman in Tamil, Anchat or Wanonin Thai and Hanumandha or Hanumanta in Tibetan.

Long ago the Ramayana became popular in Southeast Asia andmanifested itself in text, temple architecture and performance,particularly in Java, Sumatra, Borneo, Indonesia, Thailand, Cambodiaand Malaysia. Today, it belongs to the whole humanity because it iscapable of serving as a code of ethics for all human beings,irrespective of caste, creed, color and religion.

Modern Ram Setus




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Chinese emperor built the Great Wall of China to prevent theMongols from inert-acting with Chinese. Ram built Ramar Palam or theRam Setu Bridge enabling Sri Lankans to mingle with Indians. Thesedays there are war-fares, strifes, conflicts and rivalries across nationsbecause we have more walls than bridges. The need today for a

peaceful living is to have more Ram Setus.

Ramayan has brought remarkable syncretism between Buddhismand Hinduism and between Islam and Hinduism in South East Asia, aphenomenon unheard of in the rest of the world. Muslims in Indonesiatake pride in saying Islam is our religion, Ramayana our culture.

The call for a common currency for South East Asian nations byformer Prime Minister Shri Atal Behari Vajpayee may seem strange forthe average Indian. But there are demands from countries likeVietnam, Cambodia, Laos and Thailand for the construction of Trans-Asian highway and railway which in the long run would culminate inthe formation of a community of Indian Ocean nations in the lines ofEuropean Union.

It is the similarity in the cultural traditions which has inculcateda sense of oneness among the intellectuals in these countries. Allthese countries lie along the rim of the Indian Ocean. They do have alot of things in common though national boundaries and internationallines of control separate them. But the economic potential of thecommunity of Indian Ocean nations which is the modern Ram Setu is

capable to send jitters down the spines of both the USA and theEuropean Union and may inspire Tamilnadu Chief ministerK.Karunanidhi and union central minister T.R.Balu plan to break thenew Ram Setus.

So, the key message is that this ancient epic from India, throughits continuous recitation in all these lands, in multiple languages, in itsvarious versions, has through these centuries become mantra, with allits positive vibrations. Ramayan lets people grasp the differencebetween right and wrong, and understand the duties of an ideal ruler,

mother, father, son etc. from the characters of Ramayana. As we haveseen, national boundaries or language barriers or differences in namesdo not limit the power of the eternal message of this epic.

Universally regarded as one of the world's most importantliterary works, Ramayana has had a profound impact on the art,culture, family relations, gender, politics, nationalism and chivalry inAsian countries. The everlasting value of this epic tale has been




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extolled through the centuries, and it has helped in molding the Asiancharacter largely. It would therefore be wrong to say that Ramayanabelongs only to the Hindus.

Ram, Ramayan and Valmiki belong to

entire human race and to eternity.It is India beyond borders.

Annextures

Appendix 1 Important Ramayan Names Depending on the Versions

In the text Sanskrit names are used, followed in parentheses bythe name in the language of the episode when it appears for the firsttime although shortened forms are used throughout the text, completenames are given below. Only names that are different from Sanskritare listed, but that proceeded by an asterisk are not found in theValmiki Ramayana.

While spellings vary considerably, attempts have been mad toinclude the most common forms. Letters or parts of words inparentheses are optional. In Thai and Lao, the pronunciation

ravi kumar - ramayan around the world (2007, 47 oldal).pdf

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